Jinamanjari 1996 09 No 14

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 32

considered as sense perception (mati-B), then it is impossible to explain niņšrita and anihsrita as based on śruta or not based on śruta. How can sense perception take place based on verbal testimony?
Sukhlalji reads niḥśrita and aniḥśrita as, based on a logical reason (linga) or not.20 This is applicable to sense perception, but his example does not properly explain the situation. He gives an example: the four stages of matijñāna which cognize juhi-flowers, employing logical reason of an earlier experienced cold, soft, smooth touch. This is called niḥśrita-grasping avagraha (grasping on the basis of logical reason) etc. The four stages of matijñāna that cognize the flower without the help of a logical reason is called aniḥśritagrasping (avagraha) etc. But this example is a case of ihā, and cannot be applied to avagraha.
Now we take another illustration to explain niủsrita and anihsrita as meaning, "based on a logical reason or not" for sense perception. For example, a person can say, "this mango looks or smells sweet." This statement is based on a perceptual judgement, and this perception is based on a logical reason. Actually, it involves a form of inference. Even though the sweetness is the object of the tongue, we say, "it looks or smells sweet." This perceptual judgement is based on a logical reason, because the flavour cannot be grasped by the eyes or nose. But once we have experienced the sweetness of mango, which is associated with a special colour or a particular smell, we know the relationship associated with them, and therefore, colour or smell works as a logical reason to give the perceptual judgement. In this illustration it is clear that linga-nisrita and alinga-nisrita are applicable to sense perception.
dhurva and adhurva: Sukhlalji explains them with the help of internal purity or impurity yielding inevitable sense perception or not inevitable sense perception. The conception of internal purity and impurity, however,
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